PAPERS 


OF  THE 


School  of  Antiquity 

UNIVERSITY  EXTENSION  SERIES 
NUMBER  ONE 


D    1=1    Q 


The  Spirit  of  the  Hour  in 
Archaeology 


BY 


WILLIAM  E.  GATES 

PROFESSOR  OF  AMERICAN  ARCHAEOLOGY  AND  LINGUISTICS 
SCHOOL  OF  ANTIQUITY,  POINT  LOMA,  CALIFORNIA 


Q    t=J    □ 


POINT  LOMA 

THE  ARYAN   THEOSOPHICAL  PRESS 

DECEMBER     1915 


W-145 


*  P 


%•••• 


EX-LIBRIS 

RICARD°  DE  R.9BINA 


PAPERS 


OF  THE 


School  of  Antiquity 

UNIVERSITY  EXTENSION  SERIES 
NUMBER  ONE 


□    [=J    □ 


The  Spirit  of  the  Hour  in 
Archaeology 


by 


WILLIAM  E.  GATES 

PROFESSOR  OF  AMERICAN  ARCHAEOLOGY  AND  LINGUISTICS 
SCHOOL  OF  ANTIQUITY,  POINT  LOMA,  CALIFORNIA 


□     I=J     Q 


POINT    LOMA 

THE   ARYAN   TIIEOSOPHICAI.  PRESS 

DECEMBER.    1915 


rFHE  SCHOOL  OF  ANTIQUITY  shall  be  an  Institution  where  the 
laws  of  universal  nature  and  equity  governing  the  physical,  mental, 
moral  and  spiritual  education  will  be  taught  on  the  broadest  lines. 
Through  this  teaching  the  material  and  intellectual  life  of  the  age  will 
be  spiritualized  and  raised  to  its  true  dignity;  thought  will  be  liberated 
from  the  slavery  of  the  senses ;  the  waning  energy  in  every  heart  will  be 
reanimated  in  the  search  for  truth;  and  the  fast  dying  hope  in  the  prom- 
ise of  life  will  be  renewed  to  all  peoples. 

— From  the  School  of  Antiquity  Constitution, 
New  York,  1897 


THE  GETTY  COSTER 
lilM&Y 


THE  SPIRIT  OF  THE  HOUR  IN 
ARCHAEOLOGY 

A  COMPARISON  OF  PRESENT  BIOLOGICAL  AND  ARCHAEOLOGICAL 

METHODS  AND  RESULTS 


\^E  are  facing  in  the  world  of  thought  a  division  which 
is  destined  to  have  profound  consequences  not  only  in 
the  scientific  world,  but  in  man's  understanding  of 
himself  as  well.  Neither  the  situation  itself  nor  the 
way  in  which  it  is  developing  are  at  all  new  to  the 
student  of  events.  It  is  quite  easy  to  study  history  in  either  of  two 
ways:  we  may  hunt  out  and  commit  to  memory  the  mere  outward 
events  themselves  as  they  are  thrown  on  the  screen  of  time,  the  rise 
and  fall  of  persons  and  nations,  the  never-ending  battles,  the  con- 
tinual changing  of  political  and  social  conditions,  the  shifting  of 
dynasties.  Or  else  we  may  look  behind  all  this  and  study  history 
as  the  accentuation  and  interplay  of  forces  whose  inner  meaning  we 
can  only  realize  (and  even  then  but  partly)  after  their  work  has  been 
done,  and  human  life  and  progress  definitely  modified  by  their  pre- 
sence. It  is  doubtful  if  we  can  ever  estimate  and  appraise  properly 
any  of  these  epochal  introductions  at  the  time  of  their  first  appearance 
on  the  scene ;  that  occasion  is  perhaps  always  like  the  planting  of  seed 
in  the  fall-time,  to  grow  into  grain  and  bread  in  a  succeeding  season, 
and  after  intervening  rains. 

The  student  of  events,  working  along  these  lines,  often  comes  to 
find  much  similarity  in  the  histories  of  these  fundamental  changes. 
They  very  often  start  in  a  field  outside  the  dominant  one  of  the  day ; 
they  seem  most  unlikely  to  start  within  the  lines  of  the  established  or- 
der.    Then  too  they  usually  start  by  some  concrete  discovery,  made 


2  PAPERS    OF    THE    SCHOOL    OF    ANTIQUITY 

either  by  what  looks  like  pure  chance,  or  else  arrived  at  by  the  earnest 
search  of  one  or  a  few  people  working  earnestly  in  a  temporarily  neg- 
lected field.  By  field,  we  may  here  understand  either  some  territorial 
political  division,  a  country ;  or  else  a  field  of  thought  or  action,  social, 
scientific,  or  whatever. 

It  is  quite  as  if  a  nation,  a  state,  a  system  of  thought,  a  depart- 
ment of  science,  a  social  movement,  were  born  energized  to  play  its 
future  part,  and  then  to  yield  on  the  torch  to  the  next.  And  from 
this  point  it  is  most  natural  that  we  should  not  find  these  changes 
starting  within  the  established  order.  The  established  order  of  the 
day  (whether  that  "  day  "  be  a  generation  or  a  cycle  of  two  thousand 
years)  is  made  up  either  of  the  former  pioneers  grown  old,  or  else  of 
their  simple  followers.  Their  work  has  been  done,  their  creative  ideas 
put  into  application,  used,  systematized,  crystalized,  recorded.  And 
whether  political,  social  or  scientific,  when  we  reach  this  stage,  the 
original  type,  however  revolutionary  at  first,  has  settled  to  well-fitting, 
comfortable  clothes,  clothes  mental  or  clothes  bodily.  And  at  that 
stage  the  wearers,  the  exponents,  usually  spend  their  time  trimming 
and  ornamenting  the  edges  of  these  garments,  perfecting  the  fit. 

Nature  is  often  charged  with  wastefulness ;  it  is  probable  that  she 
knows  what  she  is  about,  and  while  she  gives  us  all  our  chance,  it 
is  doubtful  if  she  really  wastes  anything  worth  while  using.  But  in 
her  methods  here  she  is  certainly  far  from  it.  For  instead  of  going 
to  all  the  trouble  of  a  frontal  attack  on  the  nicely  systematic  lines  and 
thought-habits  of  the  current  styles,  or  trying  to  reform  some  na- 
tion which  already  has  all  the  good  things  of  the  day  and  has  well  in- 
trenched itself  in  their  enjoyment;  or  some  branch  of  science  whose 
reputation  is  made  and  followers  plenty,  and  little  effort  to  keep  up 
needed;  instead  of  that  she  seeds  and  energizes  with  new  life  some 
other  quiet  corner  of  her  great  earth  garden,  plants  the  new  urge  or 
opens  the  new  discovery  there.  And  soon  that  field,  protected  by  its 
very  apparent  unimportance  to  the  established  order,  begins  to  be  so 
interesting  that  more  and  more  workers  come,  and  before  long  all  the 
defenses  of  the  older  city  are  let  to  go  to  ruin,  because  no  one  cares  to 
live  there  any  more.  Read  this  metaphor  in  terms  of  nations,  con- 
tinents, political  and  social  affairs,  or  fields  of  science  and  thought 
as  you  will. 

This  process  has  been  so  often  repeated  that  the  instances  we 
could  select  in  illustration  are  numberless.    As  a  good  one  the  course 


THE    HOUR    IN    ARCHAEOLOGY  3 

of  geological  science  for  the  past  fifty  years  will  serve  us  excellently. 
For  the  geological  history  of  the  globe  it  could  well  be  said  in  Hut- 
ton's  time  that  there  was  "  no  vestige  of  a  beginning,  no  prospect  of 
an  end."  Then  some  time  after  this  Darwin's  work  and  theories 
began  to  influence  thought,  and  they  were  held  to  push  back  to  an  im- 
measurably remote  epoch  the  beginning  of  life  on  the  globe.  There 
are  always  two  schools  —  those  who  foreshorten  everything,  and  al- 
ways tend  to  pinch  evolution  and  especially  the  period  of  human  great- 
ness and  civilization  on  the  globe,  into  the  smallest  and  shortest  time- 
compass  possible;  and  those  who  see  both  of  these  in  greater  terms. 
Darwin  himself  belonged  to  the  latter,  and  believed  that  almost  un- 
limited time  must  have  been  required  for  the  working  out  of  "  Natural 
Selection."  So  that  then,  to  quote  a  recent  writer :  "  geologists  and 
biologists  alike  saw  no  reason  for  limiting  their  prodigal  drafts  on 
the  bank  of  time." 

Then  came  researches  in  an  allied  field  of  science,  that  of  mathe- 
matico-physics.  And  Sir  William  Thomson,  later  Lord  Kelvin,  work- 
ing from  one  particular  set  of  calculated  phenomena  at  hand,  drew 
from  the  observed  temperature-gradient  of  the  earth's  mass  a  mathe- 
matical deduction  that  the  planet  must  be  undergoing  an  irrevocable 
loss  of  energy  in  the  form  of  heat.  The  outcome  of  this  was  the 
mental  picture  which  soon  filled  all  the  public  prints,  of  a  time  of  a 
running  down  of  the  solar  clock,  the  last  man  dying  of  cold  in  what 
was  after  him  to  be  a  dead  globe  forever  revolving  in  a  universe  which 
also  was  in  time  to  run  down,  and  stop.  In  forming  this  conclusion 
Kelvin  laid  down  a  holding  point  in  physics,  a  proposition  which  was 
accepted  as  fundamental,  but  which  has  since  then  been  completely 
overturned  and  shown  to  have  been  a  pure  assumption  on  his  part, 
namely  (he  said) :  "  Since  the  store  of  energy  cannot  be  inexhaust- 
ible." And  the  result  of  this  was  that,  only  fifteen  years  ago,  Science 
settled  down  to  the  belief  that  the 

globe  was  a  molten  mass  some  24,000,000  years  ago.  It  is  rather  remarkable 
that  so  many  geologists  were  found  willing  to  submit  to  this  narrow  limitation, 

says  Prof.  Alfred  Harker,  one  of  the  world's  leading  geologists  today. 
And  he  then  goes  on : 

Doubtless  they  were  impressed  by  the  prestige  of  Lord  Kelvin's  authority, 
and  perhaps  some  of  them  were  influenced  by  a  vague  feeling  that  a  result  ar- 
rived at  by  strict  mathematical  reasoning  is  thereby  entitled  to  credence. 

On  which  a  recent  reviewer  comments : 


4  PAPERS    OF    THE    SCHOOL    OF    ANTIQUITY 

But  what  you  get  out  of  the  mathematical  mill  depends  upon  what  you  put 
into  it.  The  reasoning  may  be  unimpeachable,  but  it  merely  proves  that,  if 
certain  assumptions  be  granted,  certain  consequences  will   follow. 

Kelvin,  it  will  be  remembered,  had  dismissed  chemical  affinities 
within  the  earth's  mass  as  an  extremely  improbable  part  of  the  prob- 
lem, and  had  proceeded  on  the  theory  that  simple  heat  was  the  only 
element  to  be  considered.  And  so  the  case  then  stood,  a  pure  amplifi- 
cation of  a  small  set  of  admitted  facts  within  the  physico-mathematical 
branches  of  general  science. 

Of  course  this  led  to  the  foreshortening  of  everything.  Within 
that  24,000,000  years  the  earth  had  to  cool,  geological  periods  come 
and  pass,  vegetable,  animal  and  human  life  develop.  The  very  bio- 
logical evolutionary  processes  for  which  Darwin  had  demanded  prac- 
tically unlimited  time,  simply  had  to  pack  themselves  into  a  restricted 
period;  to  get  into  a  bed  quite  as  Procrustean  as  human  history  pre- 
viously had  to  do  in  order  to  account  for  all  the  population  of  the 
earth  and  the  great  migrations,  the  rises  and  falls  of  empires,  during 
the  4264  years  that  have  passed  since  Noah's  deluge.  (See  the  mar- 
ginal information  in  any  copy  of  the  Authorized  Version  of  the  Eng- 
lish translation  of  the  Bible.) 

We  might  note  here  also  that  this  Noachian  deluge  scheme  was 
also  founded  exactly  like  Lord  Kelvin's,  on  pure  mathematical  cal- 
culations. Archbishop  Ussher,  an  unimpeachable  dignitary  and  auth- 
ority in  his  day,  quite  as  Kelvin  was  in  his,  started  with  the  theory  that 
the  Patriarchs  were  plain  ordinary  men  —  even  if  they  did  live  un- 
heard-of years,  and  did  impossible  or  questionable  things  —  and  not 
symbols  of  world-ages;  and  so  there  was  naught  to  do  but  add  their 
life-years  together  to  find  out  just  when  God  created  the  earth.  And 
when  in  time  modern  science  showed  such  conclusions  impossible,  we 
at  once  had  the  cry  that  the  foundations  of  knowledge  were  attacked 
and  that  God  and  the  Bible  were  being  denied.    They  got  over  that. 

And  then  once  more,  just  as  the  neglected  physical  science  took 
away  the  field  from  the  previous  religio-dogmatic  science  so-called, 
at  a  time  when  the  latter  had  finallv  shut  itself  within  impregnable 
walls  which  it  thought  were  built  to  keep  out  attacks,  but  really  only 
served  to  keeps  its  followers  themselves  shut  in  —  so  again. 

The  physico-mathematicians  spun  their  unattackable  theory,  out 
of  two  or  three  acknowledged  data.  By  their  previous  victories  they 
had  occupied  the  citadels  of  science,  and  taken  the  limelight,  and  the 


THE    HOUR    IN    ARCHAEOLOGY  5 

cathedra.  Then  came  two  quiet  earnest  chemists,  working  in  another 
branch  of  science  which  Kelvin  had  dismissed  as  a  negligible  contri- 
butor to  the  problem  —  M.  and  Mme.  Curie  —  and  without  even  a 
blow,  the  walls  fell. 

Since  the  discovery  of  radium  we  have  learned  that  the  earth  possesses  a 
vast  store  of  energy  in  a  highly  concentrated  form  then  unsuspected.  Strutt  has 
calculated  from  data  of  a  very  simple  kind  that  the  observed  temperatures  can 
be  wholly  accounted  for  by  radio-activity  if  the  rocks  to  the  depth  of  forty-five 
miles  contain  as  much  radium  as  those  at  the  surface. 

And  so,  passing  all  of  Kelvin's  single  facts,  and  all  his  computa- 
tions based  thereon,  and  the  logic  of  his  conclusions  in  consequence,  as 
quite  accurate  and  correct,  still  the  position  he  took  thereupon,  and 
that  of  those  who  followed  him,  both  was  wholly  incorrect,  and  now 
is  universally  known  to  be  so.  And  it  took  less  than  fifteen  years  to 
do  it. 

And  of  course,  as  we  may  well  note  in  passing,  the  qualities  of 
radium  were  simply  denied  even  after  they  had  been  proven ;  it  could 
not  be,  because  "  it  would  destroy  Science."  Just  as  geology  had  been 
rejected  because  it  would  destroy  "  Religion." 

There  was  another  quite  parallel  case  about  a  hundred  years  ago, 
now  conveniently  forgotten,  where  Dugald  Stewart,  another  great 
scientific  authority,  also  starting  from  and  logically  following  out 
other  dogmatic  preconceptions,  denied  the  reality  of  Sanskrit  alto- 
gether, because  of  the  conclusions  which  inevitably  followed.  And  he 
wrote  an  essay  to  prove  that  it  had  been  artificially  put  together  by 
those  "  arch-forgers  "  the  Brahmans,  after  the  known  model  of  the 
Greek  and  Latin ;  that  there  was  no  such  thing  as  a  Sanskrit  language 
and  so  the  whole  Sanskrit  literature  was  a  pure  imposition,  and  the 
Bible  saved  again.    That  is,  his  understanding  of  the  Bible. 

At  this  point  in  our  discussion  I  wish  to  quote  from  The  Secret 
Doctrine,  at  Vol.  II,  page  663,  the  definition  which  H.  P.  Blavatsky 
there  gives  of  the  true  province  and  business  of  the  man  of  science. 
She  says: 

The  business  of  the  man  of  exact  Science  is  to  observe,  each  in  his  chosen  de- 
partment, the  phenomena  of  nature;  to  record,  tabulate,  compare  and  classify 
the  facts,  down  to  the  smallest  minutiae  which  arc  presented  to  the  observation 
of  the  senses  with  the  help  of  all  the  exquisite  mechanism  that  modern  invention 
supplies,  not  by  the  aid  of  metaphysical  flights  of  fancy.  All  he  has  a  legitimate 
right  to  do,  is  to  correct  by  the  assistance  of  physical  instruments  the  defects  or 
illusions  of  his  own  coarser  vision,  auditory  powers,  and  other  senses.     He  has 


6  PAPERS    OF    THE    SCHOOL    OF    ANTIQUITY 

no  right  to  trespass  on  the  grounds  of  metaphysics  and  psychology.  His  duty  is 
to  verify  all  the  facts  that  fall  under  his  direct  observation;  to  profit  by  the 
experience  and  mistakes  of  the  Past  in  endeavoring  to  trace  the  working  of  a 
certain  concatenation  of  cause  and  effects,  which,  but  only  by  its  constant  and 
unvarying  repetition,  may  be  called  a  Law.  This  it  is  which  a  man  of  science  is 
expected  to  do,  if  he  would  become  a  teacher  of  men  and  remain  true  to  his  ori- 
ginal program  of  natural  or  physical  sciences.  Any  sideway  path  from  this  royal 
road  becomes  speculation. 

Instead  of  keeping  to  this,  what  does  many  a  so-called  man  of  science  do  in 
these  days?  He  rushes  into  the  domains  of  pure  metaphysics,  while  deriding  it. 
He  delights  in  rash  conclusions  and  calls  it  "  a  deductive  lav/  from  the  inductive 
law  "  of  a  theory  based  upon  and  drawn  out  of  the  depths  of  his  own  conscious- 
ness: that  consciousness  being  perverted  by,  and  honeycombed  with,  one-sided 
materialism.  He  attempts  to  explain  the  "  origin  "  of  things,  which  are  yet  em- 
bosomed only  in  his  own  conceptions.  He  attacks  spiritual  beliefs  and  religious 
traditions  millenniums  old,  and  denounces  everything,  save  his  own  hobbies,  as 
superstition.  He  suggests  theories  of  the  Universe,  a  Cosmogony  developed  by 
blind  mechanical  forces  .  .  .  and  tries  to  astonish  the  world  by  such  a  wild  theo- 
ry; which,  being  known  to  emanate  from  a  scientific  brain,  is  taken  on  blind 
faith  as  very  scientific  and  the  outcome  of  Science. 

The  final  crux  of  all  Science  is,  at  last  analysis,  evolution,  and  the 
history  and  "  Science  of  Man."  This  is  our  special  subject  here  this 
evening.  And  so  now  to  go  back  for  a  moment  to  the  early  days  of 
Darwinism,  shall  we  forget  that  Huxley  himself  characterized  the 
mental  barrier  between  man  and  ape  as  "  an  enormous  gap,  a  distance 
practically  immeasurable  "  ?  Or  shall  we  not  say  with  one  other  most 
careful  and  experienced  naturalist :  "  Nowhere  is  caution  more  to  be 
advocated,  nowhere  is  premature  judgment  more  to  be  deprecated  than 
in  the  attempt  to  bridge  over  the  mysterious  chasm  which  separates 
man  and  beast  "  ? 

There  is  a  something  in  the  essence  of  things  which  seems  to 
force  even  the  most  hide-bound  of  men  to  use  exactly  descriptive 
words  that  at  times  destroy  the  very  fundamental  beliefs  the  users 
profess.  Of  all  modern  materialists  it  is  probable  that  one  could  hard- 
ly pick  one  more  typical,  self-convinced,  and  sternly  logical  than  Sir 
Ray  Lankester ;  and  certainly  he  is  a  man  of  great  ability  and  achieve- 
ments. But  note  a  few  of  the  phrases  which  forced  themselves  into 
a  recent  paper  of  his,  on  the  very  interesting  "  scientific  "  subject  of 
why  the  courtship  of  man  is  different  from  that  of  the  lower  animals : 

Man  is  the  only  truly  "  educable  "  animal.  Monkeys  and  dogs  have  only 
small  educability  as  compared  with  man,  though  more  than  fishes  and  reptiles 


THE    HOUR    IN    ARCHAEOLOGY  7 

have.    Man's  mind,  therefore,  is  in  this  essential  feature  of  it,  very  different  from 
that  of  other  animals. 

The  third  step  in  the  development  of  mind  is  the  arrival  (for  one  can  call 
it  by  no  other  term)  of  that  condition  which  we  call  "consciousness" — the 
power  of  saying  to  oneself  "  I  am  I "  and  of  looking  on  as  a  detached  existence 
not  only  at  other  existences  but  at  one's  own  mental  processes,  feelings,  and 
movements.  With  it  comes  thought,  knowledge,  reason  and  will.  We  may 
speak  of  consciousness  as  invading  or  spreading  gradually  over  the  territory 
of  mind.  (Italics  added) 

About  fifty  years  ago  there  began  a  phase  of  science  and  literature 
in  the  West,  in  which  to  gain  certain  things  of  value,  other  things 
also  of  great  value  were  sacrificed,  at  least  temporarily.  Prior  to  that 
our  horizons  both  mental  and  physical  were  smaller;  it  was  possible 
to  study  and  treat  the  different  branches  of  knowledge  comparatively 
and  synthetically.  Scholarship  of  those  days  was  broader  in  its  meth- 
ods; it  was  able  to  and  did  include  the  study  of  principles  and  philo- 
sophy. 

Then  began  the  era  of  specialization,  forced  on  by  means  of  uni- 
versal communication,  the  invention  of  instruments,  the  discovery  of 
archaeological,  geological,  and  similar  facts,  which  at  once  both  wid- 
ened the  horizons  of  study,  and  nailed  investigation  down  to  mere 
details.  The  fields  of  research  became  too  many  and  too  vast  for  sin- 
gle minds,  and  Science  split  up  into  separate  sciences,  just  as  Religion 
can  split  up  into  separate  religions,  mutually  ignorant.  Study  of 
principles  yielded  to  gathering  of  material;  synthetic  thought  to  ana- 
lytic ;  the  mere  handling  of  scientific  tools  usurped  the  field ;  research 
became  mechanicalized,  and  science  classificatory.  And  then  each  sep- 
arate field  of  work  became  more  and  more  a  cage  in  which  its  workers 
lived,  and  thought,  rejecting  all  done  before  them,  and  naturally  seek- 
ing to  explain  as  much  as  possible,  even  the  whole  of  the  universe 
and  Life,  in  terms  of  the  phenomena  they  were  familiar  with.  The 
very  words  Philosophy,  Speculation,  Metaphysics,  became  changed 
in  meaning  and  naturally  lost  caste. 

The  whole  attention  being  focused  on  fact-gathering  and  pheno- 
mena, the  external  and  not  the  inner  became  the  "  real."  The  greatest 
science  of  all,  the  Science  of  Man,  and  of  Life,  ceased  to  be  the  science 
of  that  which  constitutes  man  as  Man,  or  of  the  universal  life  by  which 
he  lives  while  he  lives ;  it  became  the  mere  study  of  the  processes  and 
changes  of  the  physical  organism  which  the  Thinker  is,  and  must  ever 
have  been,  working  to  develop  for  his  own  use.    And  as  the  final  and 


8  PAPERS    OF    THE    SCHOOL    OF    ANTIQUITY 

greatest  degradation  of  all,  Psychology  is  made  naught  but  a  branch 
of  Biology.  No,  there  is  one  step  more:  the  psychologist  becomes 
chiefly  the  alienist,  his  study  the  aberrations  of  mind,  his  search  not 
for  the  real  Man,  the  guiding  and  overshadowing  Self,  but  the  sub- 
liminal. And  the  end  of  all  is  that  all  the  inner  and  higher  faculties 
of  man,  even  his  intellect  and  Himself,  are  proclaimed  to  be  but  the 
functioning  of  an  organism,  as  if  music  were  created  by  the  instru- 
ment which  plays  it. 

Our  scientists  are  very  fond  of  tracing  problems  of  heredity  and 
descent,  and  before  passing  to  the  relation  sustained  by  Archaeology 
to  the  Science  of  Man,  I  would  like  the  privilege  of  also  tracing  down 
some  of  the  human  results  of  this  arrogation  to  itself  by  Biology 
of  being  the  "  Science  of  Man."  Following  on  this  incorporation  of 
"  Psychology  "  as  a  sub-phase  of  the  development  of  man's  body,  we 
have  had  in  these  latter  years  an  overgrown  literature  seeking  to  ex- 
plain human  customs,  beliefs,  culture,  mythology  and  religion  by  a  set 
of  word-descriptions  which  have  been  held  to  constitute  a  theory  of  all 
these  things  and  their  causes,  generically  denominated  "  animism." 
By  a  very  general  device  of  making  ourselves  believe  a  thing  is  so 
and  so  by  calling  it  that,  this  term  taken  from  "  anima  "  is  accepted 
as  being  the  knowledge  of  Soul,  but  accurately  defined  it  is  a  set  of 
hypothetical  and  purely  formal  and  dogmatic  assertions  of  "  animal 
survivalism  "  in  all  departments  of  human  life  and  thought.  About 
everything  we  can  put  our  finger  on  is  a  "survival"  of  some  sort; 
but  always  a  survival  of  something  animal,  or  sub-mental.  Divine 
survivals  have  no  place  in  the  scheme  whatever.  Man  (including 
his  "anima")  is  "an  animal,"  and  all  these  things  his  inheritance; 
though  for  convenience  and  other  reasons  they  are  painted  up  or  wear 
now  a  mask  to  hide  the  fact  that  they  are  after  all  not  good  to  look  at. 

The  actual  present  influence  not  only  on  science  and  education, 
but  on  society  and  the  very  foundations  of  thought  of  all  these  "  ani- 
mal-survival "  theories  honeycombing  Biology,  Psychology,  and  all  the 
related  branches  of  university  teachings  and  writings  is  evil  beyond 
belief.  And  the  worst  phase  of  the  whole  is  the  rampant  ww-denomi- 
nation.  Of  course  that  is  the  direct  outcome  of  Biology  overstepping 
its  natural  province,  and  trying  to  explain  everything  in  the  universe 
in  terms  of  its  own  phenomena,  as  we  saw  before. 

Forgetting  altogether  Huxley's  immeasurable  gap  made  by  the 
mental  barrier,  the  mysterious  chasm  between  man  and  beast,  even 


THE    HOUR    IN    ARCHAEOLOGY  9 

the  self-revealing  and  half-conscious  recent  words  of  Sir  Ray  Lan- 
kester,  the  whole  "  science  of  Man  "  is  held  wrapped  up  in  Biology. 
Taking  up  any  standard  work  of  the  day  on  Psychology,  supposed  to 
be  a  study  of  those  higher  faculties  which  distinguish  man  from  the 
animal,  and  include  at  least  the  efforts  of  his  better  nature  to  gain  the 
mastery  over  the  animal  impulses,  we  find  it  filled  from  cover  to  cover 
with  naught  but  a  rayless  wandering  in  the  fields  of  the  subAiminal, 
the  aberrational  processes  of  mind,  the  diseases  of  the  organism;  not 
one  word  of  knowledge  or  inspiration  to  right  living  from  the  begin- 
ning to  the  end. 

And,  still  tracing  our  heredity  of  ideas,  let  us  see  what  this  bast- 
ard science  does  at  last  with  our  concepts  of  the  two  greatest  things 
we  know  —  Law,  and  Religion.  Take  up  a  volume  of  reports  of  a 
Congress  of  today  which  will  meet  to  study  the  History  of  Religious 
Growth  and  "  Evolution."  There  was  one  published  a  few  years  ago 
of  a  great  international  gathering  —  two  thick  volumes,  with  not  a 
word  about  actual  Religion  from  the  first  to  the  last.  It  was  all  specu- 
lation and  gathering  of  details  about  rites,  showing  how  peoples  had 
done  so  and  so  because  they  were  afraid  to  do  otherwise.  Not  one 
word  could  be  found  in  recognition  of  the  divine  reason  for  religion ; 
there  were  gods  innumerable,  but  no  God.  There  were  discussions  on 
fetichism  and  all  such  old  things  that  are  no  longer  understood,  and 
that  at  their  best  were  but  the  worn-out  formalism  of  previous  wisdom 
or  else  are  only  part  of  the  lower  phases  of  man,  in  whatever  age. 
For  there  are  plenty  of  fetiches  today;  only  we  do  not  call  them  so, 
since  they  are  just  a  little  different.  Fetichism,  more  truly  and  in- 
wardly defined,  is  only  the  worship  of  something  for  the  procurement 
of  selfish  or  physical  ends.  Thus  then  we  have  the  "  religious  instinct  " 
explained:  Animal  fear  becomes  modified  to  what  we  call  Awe;  that 
leads  men  to  imagine  that  not  only  the  forces  but  the  objects  of  Nature 
are  alive,  and  have  a  purposeful  inimical  consciousness  requiring  his 
propitiation  of  them;  this  ensouling  of  Nature  by  timid  (and  of 
course  ignorant)  "  primitive  man  "  is  Animism;  the  spirits  of  Anim- 
ism become  gods,  among  whom  one  finally  graduated  to  supremacy; 
"  original  fear  "  finally  begets  reverence  and  love,  the  crudest  selfish- 
ness begets  the  loftiest  altruism,  the  struggle  for  life  and  the  gratifi- 
cation of  appetites  and  desires  begets  self-sacrifice  and  renunciation; 
and  so  comes  at  last  Religion.  That  used  to  be  thought  of  as  com- 
pound of  all  that  was  noble  and  inspiring  and  divine;   but  Animism 


10  PAPERS    OF    THE    SCHOOL    OF    ANTIQUITY 

of  course  knows  better  than  that,  for  it  has  traced  the  heredity  of  the 
religious  instinct  and  knows  its  ancestors.  Of  course  Animism  un- 
derstands the  mind  of  "primitive  man,"  for  Biology  has  measured 
his  skulls  —  half  a  dozen  or  a  dozen  of  them. 

But  in  the  mind  of  the  day,  all  these  words  whose  very  presence 
in  our  language  used  to  help  men  to  be  men  and  to  aspire,  have  lost 
their  hearts ;  there  is  no  divinity  left  in  them,  or  aught  but  earth. 

Shall  we  see  also  what  has  been  the  effect  upon  our  institutions 
by  the  like  degradation  of  Law?  Well,  here  this  same  "science" 
starts  with  the  social  instincts  of  animals,  which  of  course  seek  no- 
thing but  the  gratification  of  bodily  appetites  and  impulses.  As  (the 
animal)  man  develops,  these  instincts  grow  less  crude,  and  he  learns 
to  develop  better  means  and  systems  for  their  gratification.  There 
is  a  current  writer  who  carries  all  this  out  so  logically  and  fully  that 
the  temptation  to  couch  a  lance  with  her  is  always  irresistible.  That 
is  Dr.  Elsie  Clews  Parsons,  and  she  has  lately  been  publishing  a 
book  and  a  number  of  articles,  the  title  of  the  book  being  Fear  and 
Convention.  Starting  with  the  animalistic  theories  she  carries  them 
to  a  wholly  delicious  extent.  She  begins  of  course  as  usual  with 
"  primitive  man  "  and  with  the  principle  that  everything  is  based 
somewhere  on  fear;  and  shows  how  all  modern  habits  are  examples 
of  that  —  derived  from  the  past.  You  will  doubtless  recall  how  an- 
other scientist  showed  us  some  time  ago  that  the  sensations  we  at  times 
have  of  falling  from  a  height,  in  dreams,  were  "  survivals  "  pro- 
pagated through  cell-transmission  as  memories  of  times  when  in  leap- 
ing from  tree  to  tree  our  ancestors  lost  their  balance  and  fell.  Or  how 
another  explained  the  alleged  fear  of  open  spaces  that  some  people 
have,  as  like  "  memories  "  of  times  when  we  had  to  lurk  hidden  in 
forests,  and  feared  to  cross  open  spaces  lest  something  catch  us. 
Dr.  Parsons  explains  all  our  modern  social  conventions  that  way. 

As  Society  developed,  protective  "  barriers  "  became  necessary, 
both  for  the  individual  and  for  the  larger  units.  The  usefulness  of 
these  was  soon  recognized  not  only  for  Society,  but  by  the  strongest 
individuals  who  "  naturally  "  soon  rose  to  the  top,  and  found  how 
much  more  enjoyment  they  could  get  out  of  existence  by  making 
others  live  for  them.  These  protective  regulations  became  "  things 
that  must  not  be  done,"  and  as  animistic  conceptions  of  personified 
unseen  forces  evolved,  tabus,  sanctions  and  conventions  came  natur- 
ally, and  just  as  naturally  were  quickly  seen  by  the  "  ones  on  top  " 


THE    HOUR    IN    ARCHAEOLOGY  11 

to  be  far  simpler  and  more  effective  than  crude  force,  in  keeping  peo- 
ple in  their  place.  In  this  way  Dr.  Parsons  shows  us  that  it  "  is  now 
an  axiom  that  the  relation  between  religion  and  morality  is  a  late 
cultural  fact."  Think  of  that !  Religion  is  scientifically  shown  to  have 
arisen  out  of  fear  through  propitiation  of  animistically  imagined 
"  intelligences  " ;  barriers,  first  necessary  and  then  most  convenient, 
to  keep  everybody  in  the  places  his  stronger  neighbors  wanted  to  keep 
him,  became  conventions,  and  they  became  customs,  and  customs  "  mor- 
als "  by  the  addition  of  tabus  and  sanctions  superadded  either  by 
the  craft  of  those  who  sought  to  profit  by  them  and  used  them  to  de- 
lude the  ignorant,  or  the  hypocrisy  of  men  in  general  who  (being  alto- 
gether animal  and  selfish)  wished  to  pretend  that  their  selfishness  was 
something  else  —  something  indeed  holy. 

The  limits  to  which  this  thing  can  be  carried  is  shown  by  one  il- 
lustration which  I  take  from  a  late  review  of  Fear  and  Convention, 
not  having  the  book  by  me.  But  setting  out  with  her  idea  that  all  our 
conventions  are  easily  explainable  as  barriers,  of  course  the  author 
cannot  avoid  unlocking  every  door  she  sees  with  her  fine  new  key. 
And  among  all  the  rest  she  also  explains  for  us  how  all  the  fine  and 
gracious  things  too  in  our  life  are  only  disguised  "  survivals  "  (again 
that  ever-useful  word)  of  the  barriers  which  people  had  to  put  up  to 
keep  others  away  (I  think  she  includes  the  sanctity  of  marriage  and 
the  home,  and  reverence  for  old  age  in  the  list).  Finally  she  reaches 
that  delightful  custom  we  have  when,  at  those  social  functions  of  such 
serious  and  graceful  dignity  we  make  our  dinner  parties,  the  gentle- 
man offers  his  arm  to  escort  the  lady  to  the  table.  I  confess  I  had  al- 
ways supposed  the  arm  was  accepted  as  symbolizing  friendliness  or 
confidence,  or  at  least  in  courtesy.  But  it  is  not  so;  the  habit  is  just 
a  convention,  and  is  done  to  raise  an  impalpable  barrier  between  the 
two  —  an  unconscious  memory-survival  of  a  period  when  the  "  primi- 
tive woman  "  was  used  to  building  some  more  substantial  and  physical 
barrier  in  order  to  make  the  male  of  the  species  keep  his  distance. 

Do  you  tell  me  that  these  are  only  the  dry  speculations  in  scientific 
periodicals  read  only  by  a  few  specialists,  who  are  supposed  to  be  able 
to  stand  them,  and  do  not  affect  our  daily  life  and  society,  and  our 
children?  Not  at  all,  for  these  ideas  started  in  this  "fetich  and 
tabu-guarded  "  circle  of  people  who  because  they  have  joined  the 
learned  societies  and  written  books  are  supposed  to  have  studied  and 
thought  and  to  know,  permeate  the  whole  of  our  current  press,  they 


12  PAPERS    OF    THE    SCHOOL    OF    ANTIQUITY 

reach  our  text-books  to  the  very  primary  classes,  and  they  give  the 
tone  to  the  very  structure  and  supposed  essence  of  our  social  organi- 
zation. And  their  natural  and  inevitable  outcome  is  at  last  reached 
in  a  dictum  I  heard  some  years  ago  included  as  the  fundamental  basis 
of  a  decision  by  a  Federal  Judge,  namely,  that  "  Behind  Law  stands 
the  power  to  enforce  it " ;  not  divine  harmony  nor  justice  nor  the 
inherent  sanction  within  those  potencies,  but  "  the  power  to  enforce," 
the  parent  of  all  unbrotherliness  and  wars,  and  the  very  denial  of 
society  and  civilization. 

That  dictum  is  not  true;  behind  Law  stands  Right.  And  Right 
is  not  the  outgrowth  of  selfishness,  fear  or  convention. 

Thus  we  have  another  genealogical  heredity  series:  From  the 
social  instincts  (of  animals)  arise  conventions  (for  selfish  conveni- 
ence); those  becoming  customs  result  in  (so-called)  morals;  and  the 
upholding  of  morals  is  the  function  of  Law.  No  one  can  question  the 
correctness  of  that  series,  without  the  parentheses.  But  look  at  the 
destructive  effect  they  import,  arguing  out  of  existence  every  bit  of 
reason  and  goodness  in  Life.  And  they  are  the  immediate  and  sole 
result  of  these  animal-survivalism  and  animistic  "  theories  "  which 
spring  directly  from  this  arrogation  to  itself  by  Biology  of  the  title, 
the  "  Science  of  Man,"  and  the  incorporation  thereinto  of  Psychology, 
as  we  have  seen. 

I  doubt  not  that  every  one  in  the  audience  has  been  to  the  Exposi- 
tion and  has  been  through  a  department  referred  to  as  the  "  Science 
of  Man."  You  will  find  nearly  all  the  exhibits  in  the  room  are  careful, 
accurate  and  instructive  exhibits  of  the  world  of  physical  man  as  we 
know  it  today,  selected  and  well  selected  out  of  a  great  store  that  has 
been  gathered.  But  in  one  corner  are  a  few  very  old  things  represen- 
tative of  a  time  as  to  which  we  pretend  even  to  know  but  little,  and 
have  but  a  handful  of  material.  You  will  find  reproductions  of  skulls 
that  have  been  found  in  various  strata,  built  up  in  an  artistic  manner, 
decorated  of  course  with  skin,  the  faces  filled  over  with  flesh  and  hair, 
and  an  expression  put  into  the  eyes.  All  this  latter  part  is  theoretical. 
You  can  put  into  the  eyes  of  these  reproductions  —  for  they  claim  to 
be  nothing  else  —  any  expression  you  please,  thoughtful  and  con- 
scious, or  bestial.  fcitd***, 

Among  the  skulls  is  a  reconstruction  of  the  lately  found  Galley 
iiiH  skull.  Scientists  of  equal  authority  and  repute  of  the  day  have 
reconstructed  the  pieces  of  that  skull  in  two  different  ways,  one  show- 


THE    HOUR    IN    ARCHAEOLOGY  13 

ing  a  man  of  high,  even  "  modern  "  intelligence,  the  other  making  the 
original  "  man  "  little  more  than  an  animal  ape  in  capacity.  Perhaps 
you  can  guess  which  of  the  two  reconstructions  is  exhibited:  the 
animal  type,  the  lowest  one,  only.  And  not  a  word  nor  a  card  to  tell 
that  the  authorities  disagree  totally  on  a  point  acknowledged  by  them 
all  to  be  at  the  very  crux  of  the  whole  issue. 

But  that  is  not  all.  On  the  wall  at  the  side  are  a  number  of  pictures 
of  "  early  man  "  of  those  periods ;  one  of  these  shows  a  man  in  the 
"  occupation  of  the  period  "  with  skin  garments  and  a  club,  and  in  all 
nothing  is  portrayed  except  accentuated  brutality.  There  is  a  picture 
of  a  supposed  Pithecanthropus  no  longer  accepted  by  any  biologist, 
yet  added  to  the  collection,  one  is  told,  out  of  justice  to  the  memory 
or  the  views  of  his  "  creator,"  the  biologist  of  a  generation  ago  who 
"  reconstructed  "  him.  School  children  go  there  with  their  teachers 
or  alone,  they  see  and  gather  from  the  exhibit  that  such  is  what  Science 
tells  was  the  early  stage  of  man.  There  is  no  explanation  that  all  is 
speculative;  yet  the  controlling  environment  to  the  pictures  came  all 
from  the  mind  of  the  person  who  put  them  there. 

And  yet,  in  another  room  in  the  Exposition  are  perhaps  a  dozen 
engravings,  portraits  of  the  leading  scientists  of  the  age,  Virchow, 
and  others.  And  perhaps  half  of  those  scientists  totally  disagree  with 
the  general  view  of  what  man  was  at  that  period,  as  shown  by  the 
"  reconstructions  "  in  the  main  exhibit  building.  Some  of  them  hold 
even  that  in  those  far-off  geological  days  man  was  just  as  civilized  as 
he  is  today,  and  that  such  degraded  animal-men,  if  there  were  such, 
were  no  more  types  than  are  the  degenerates  and  criminals  of  our 
cities,  or  the  black- fellows  of  Australia  today. 

So  let  us  now  return  to  our  thesis,  of  the  Spirit  of  the  Hour  in  Ar- 
chaeology; for  in  spite  of  the  biological  arrogation  of  the  field,  there 
are  two  other  great  branches  of  science  by  which  the  Science  of  Man 
can  be  approached,  Archaeology  and  Linguistics.  There  is  no  Lin- 
guistics in  the  world  of  science  today ;  true  linguistics  is  the  study  of 
the  constant  effort  of  the  Self  to  express  its  thought  in  speech  and 
to  communicate  with  other  Selves  in  their  joint  work  in  life.  It  is 
a  true  creative  molding  and  unifying  social  function  of  the  real  Self, 
the  Man ;  but  instead  we  have  today  naught  but  Philology :  the  mere 
study  and  classification  of  the  external  forms  of  words.  Yet  true 
Linguistics,  united  to  true  Archaeology,  are  the  two  sciences  which 


14  PAPERS    OF    THE    SCHOOL    OF    ANTIQUITY 

have  preserved,  and  hold  for  us  when  we  can  read  them,  the  real  past 
history  of  Man ;  how  his  thought  has  found  forms  for  expression,  and 
what  he  has  done.  Archaeology  and  Linguistics  are  the  sciences  of 
man's  past  social  history;  what  he  has  done,  and  therefore,  what  he 
must  be. 

But  what  have  we  done  with  Archaeology?  Well,  first  we  have 
separated  it  from  the  other  subjects  with  which  above  all  it  should 
be  studied:  Mythology  and  Symbolism,  and  Astronomy.  Practically 
at  least  we  have,  for  we  proceed  with  the  fixed  assumption  that  the 
ancients  had  no  great  and  long  civilizations,  their  astronomy  rudi- 
mentary, their  symbolism  factitious  and  of  no  real  use  or  meaning, 
their  mythology  silly  fancies.  Then  each  set  of  workers  stays  in  his 
own  geographical  field  and  hunts  small  discoveries  for  museum  shelves 
and  monographs.  And  finally  we  plump  the  whole  science  into  the 
biological  "  thought-cage,"  which  as  yet  knows  naught,  and  zvill  know 
naught  of  past  cycles  of  great  civilizations. 

Nevertheless,  if  I  were  to  take  up  even  a  few  of  the  discoveries 
that  within  the  last  two  decades  have  been  gradually  forcing  them- 
selves to  the  front  in  Archaeology,  I  think  we  would  see  once  more  the 
beginning  of  the  same  process  we  referred  to  at  first,  whereby  Nature 
easily  gets  rid  of  the  "  barren  fig-trees."  Archaeology  can  indeed 
be  a  very  dry  subject,  with  the  best  of  them;  it  can  have  its  maga- 
zines with  pretty  pictures,  and  mostly  catalogs  of  a  few  small  things 
added  to  this  or  that  museum;  comments  on  a  new  inscription  in  an 
already  full  and  well-worked  subject;  and  so  on,  and  so  on;  all 
amounting  to  nothing,  and  yet  rather  interesting.  But  that  older 
school  of  archaeology  has  served  as  an  outpost  in  a  neglected  field, 
and  now  a  new  energy  is  coming  in.  I  will  quote  just  one  writer,  to 
whom  no  one  can  deny  the  value  of  the  work  he  has  so  loyally  done 
throughout  his  long  life.  One  could  hardly  ask  for  anything  more  to 
the  point  than  what  Gaston  Maspero  has  to  say  as  regards  his  work 
in  Egyptian  excavations. 

For  more  than  twenty  years  the  study  of  the  Memphian  tombs  has  led  me  to 
teach  that  the  Egypt  of  the  Pyramids  was  the  end,  and  even  the  decadence  of 
an  earlier  Egypt.  The  language  was  perishing  of  old  age,  art  was  revealing  it- 
self as  nearer  perfection  the  farther  back  it  went  into  the  past,  political  or- 
ganization and  social  life  tended  to  grow  slack.  The  discoveries  of  Negadeh  and 
Abydos  enable  us  to  put  our  finger  on  the  civilization  I  only  guessed  at.  Ideas 
and  customs  prevail  there  of  which  later  generations  only  preserved  a  vague  mem- 
ory.   And  yet  it  must  be  confessed  that  we  are  still  far  from  the  very  beginning. 


THE    HOUR    IN    ARCHAEOLOGY  15 

The  writing  exists,  and  its  system  is  already  complete.  As  we  already  felt  the 
Egypt  of  Menes,  always  powerful,  always  civilized,  behind  the  Egypt  of  the 
Pyramids,  so  now  we  catch  a  glimpse  of  a  still  more  primitive  Egypt  behind  the 
Egypt  of  Menes.  And  even  that  prior  Egypt  was  past  its  early  youth,  and  well 
equipped  for  existence.  And  somewhere  beneath  the  sand  lie  its  monuments 
waiting  for  us  to  call  them  forth. —  New  Light  on  Ancient  Egypt,  p.  126 

These  words  may  prove  to  be  even  more  significant  as  time  goes 
on ;  for  there  are  at  least  suggestions  in  The  Secret  Doctrine  that  the 
Denderah  Zodiac  by  a  very  evident  symbology  shows  a  clear  know- 
ledge of  three  precessional  cycles,  and  that  the  Great  Pyramid  may  be 
rather  70,000  years  old  than  five  or  ten. 

But  I  believe  that  Central  America  is  going  to  bring  us  still  more 
and  greater  surprises.  I  believe  that  the  Mayas  of  Central  America 
possessed  the  tradition  and  history  of  the  existence  of  Atlantis,  and 
that  when  we  need  and  can  use  that  sort  of  inspiration,  the  proofs  are 
there  to  be  discovered  to  give  independent  and  irrefutable  confirmation 
to  the  story  told  by  the  Egyptians  to  Solon  —  and  more. 

Behind  man  at  the  point  where  he  is  today  lies  an  immense  past 
of  rising  and  falling  civilizations ;  when  we  shall  have  begun  to  throw 
away  this  animal-survival  obsession,  to  look  for  greater  things  in  life, 
then  I  think  the  time  will  come  when  these  things  will  be  given  us,  but 
not  until  we  can  make  worthy  use  of  them.  All  over  the  world  of 
society  as  well  as  of  science  there  are  a  great  many  other  beliefs,  and 
they  are  all  going  the  same  way. 

Let  us  separate  the  Science  of  Man  from  the  mere  science  of 
his  body;  let  us  study  Man  in  his  works,  and  let  them  speak  for 
themselves,  free  from  egotistic  pre-conceptions.  While  biologists  are 
quarreling,  as  they  are,  over  the  brain  possibilities  of  each  new  skull, 
Archaeology  is  uncovering  layer  after  layer  of  past  cycles  of  civiliza- 
tion ;  and  note  this  fact,  for  it  is  crucial.  In  spite  of  the  fact  that  we 
see  Nature  working  everywhere  in  cycles  and  spirals,  in  seasonal  peri- 
ods, times  of  work  and  rest  and  renewed  effort,  modern  biology,  a 
science  in  its  very  infancy,  with  the  very  fewest  of  working  facts, 
generalizes  a  single  ascending  line.  But  the  plotted  line  of  Archaeo- 
logy is  one  of  constant  rise  and  fall,  civilization  and  oblivion,  and  with 
constantly  growing  evidence  that  the  major  curve  has  been  for  ages 
a  descending  one.  None  but  a  great  race  could  have  conceived  or 
created  the  Maya  monuments  we  have  left,  and  yet  that  was  at  only 
the  very  end  of  that  race.  Nature  herself  works  ever  along  lines  of 
cycles,  and  now  Archaeology  is  showing  us  history  recorded  in  those 


16  PAPERS    OF    THE    SCHOOL    OF    ANTIQUITY 

same  terms.  And  it  is  easily  to  be  suggested  that  it  is  being  energized 
to  take  over  the  field  of  the  Science  of  Man  for  greater  and  worthier 
results. 

We  are  in  crucial  times  in  1915.  The  race  must  find  its  greater 
self,  or  go  out.  In  this  present  address,  I  have  endeavored  to  present 
what  I  believed  was  the  spirit  of  the  relation  in  which  Archaeology 
stands  to  human  life,  the  Science  of  Man,  in  the  books  and  in  the 
mind  of  H.  P.  Blavatsky.  The  views  and  position  are  my  own,  but 
they  were  first  hers.  And  in  writing  her  books  her  standpoint  was 
always  that  of  drawing  towards  a  recognition  of  the  greater  possibili- 
ties.   If  there  is  no  divine  background  to  Life,  it  is  nothing. 

We  have  seen  what  is  happening  to  our  civilization,  what  is  com- 
ing of  our  continued  attention  to  fear,  and  the  animal  side  of  man. 
The  biologist,  the  religionist,  he  who  studies  religion,  all  study  man  as 
an  animal.  Suppose  now  I  try  to  draw,  weakly  —  I  cannot  begin  to 
draw  it  as  it  should  be  —  but  do  you  try  to  draw  for  yourselves  the 
picture  of  what  civilization  and  man  might  have  been  today  had  the 
higher  side  of  man's  nature  been  accentuated,  thought  of  as  working 
behind  all,  animating  all ;  instead  of  considering  man  only  as  an  ani- 
mal. Suppose  for  the  last  fifty  years  men  had  been  thinking  of  them- 
selves as  of  divine  descent,  and  had  come  somehow  into  their  present 
state.  Suppose  they  had  been  doing  that  all  along  the  way,  would 
not  our  science  and  our  life,  and  our  social  ideals  and  our  laws,  be 
very  different? 

We  are  passing  out  of  the  stage  of  many  separate,  mutually  ig- 
noring branches,  a  true  age  of  superficial  sciolism,  however  great  its 
mechanical  achievements.  We  are  to  enter  a  broader  age,  of  correla- 
tion, co-ordination,  true  scholarship,  instead  of  mere  data-hunting. 
Archaeology  with  its  sister  science  Linguistics,  will  give  us  true 
respect  for  our  selves  of  the  past.  Taking  help  from  all  other  sciences 
in  their  proper  balance  —  biology,  geology  and  geodesy,  mythology, 
astronomy,  we  shall  see  evolution  as  not  mere  machinery,  but  as  the 
working  of  the  Knower,  the  proof  that  there  must  be  something  great- 
er than  the  external  forms,  and  that  we  are  true  participants  in  it. 
And  when  we  come  to  reach  that  knowledge,  we  shall  find  that  the 
ancients  were  there  with  us.  That  not  only  is  living  a  serious  busi- 
ness, but  it  has  always  been  a  serious  business  —  not  in  the  mere  get- 
ing  a  living,  which  is  our  association  of  the  idea,  but  the  knowing  and 
helping  the  problems  of  the  Science  of  Man  and  Life.    That  there  were 


THE    HOUR    IN    ARCHAEOLOGY  17 

culture  and  morals,  poetry  and  music  and  every  art  and  science.  And 
when  we  get  to  a  point  where  we  are  ourselves  patriotic  enough  to 
realize  the  possibility  of  such  a  thing,  I  think  we  shall  find  symbolism 
to  be  a  real  thing,  and  that  there  were  in  the  past  some  of  view  so 
broad  as  to  have  left  monuments  or  records  for  later  ages  to  find,  after 
descending  cycles  of  darkness;  actual  keys  to  history  or  truths  of 
nature,  perhaps  even  to  serve  a  double  purpose  of  arousing  men  in 
some  great  time  of  need  to  an  understanding  of  their  own  possibilities, 
and  of  preserving  knowledge  to  a  time  when  men  could  be  trusted 
not  to  prostitute  it  to  selfish  aggrandizement  and  war,  as  they  cer- 
tainly would  today.  So  that  man,  really  knowing  Himself,  as  some- 
thing quite  distinct  from  his  biological  reactions,  might  do  his  work, 
helping  the  work  of  evolution ;  playing  his  part  and  coming  back  again 
to  play  it;  playing  it  like  a  man  because  he  is  one;  and  so  passing 
through  learning  to  knowledge  and  Wisdom. 

I  feel  honored  at  the  privilege  of  having  part  in  a  series  of  uni- 
versity extension  lectures  under  the  auspices  of  the  School  of  Anti- 
quity, because  I  believe  it  will  be  the  purpose  of  that  School  of  Anti- 
quity always  to  hold  to  true  science,  enlightened  by  a  recognition  of 
the  higher,  of  the  greater  and  divine  part  of  man's  nature. 


SCHOOL  OF  ANTIQUITY— UNIVERSITY  EXTENSION  COURSE 

The  foregoing  paper  is  the  opening  lecture  of  a  University  Extension  Course, 
inaugurated  by  Mme.  Katherine  Tingley  under  the  auspices  of  the  School  of 
Antiquity,  of  which  she  is  Foundress  and  President.  The  address  was  delivered 
in  Isis  Theater,  San  Diego,  on  October  10th,  1915. 

The  course  includes  lectures  by  different  professors  and  students  of  the 
School  of  Antiquity,  and  other  prominent  speakers  of  the  city  of  San  Diego,  upon 
Archaeology,  Art,  Peruvian  and  Central  American  Antiquities,  China  and  the 
Far  East,  in  earlier  and  later  times,  Egyptology,  History,  Psychology,  Sociology, 
Law,  Higher  Education,  Literature,  Biology,  Music  and  Drama.  Many  of  the 
lectures  are  illustrated,  from  original  and  other  material  in  the  collections  of 
the  School  of  Antiquity  and  elsewhere. 

Besides  the  foregoing  paper,  the  following  are  now  also  in  course  of  publica- 
tion in  the  present  series : 

Notes  on  Peruvian  Antiquities  (illustrated),  by  Frederick  J.  Dick,  m.  inst.  c.  E., 
Professor  of  Astronomy  and  Mathematics,  School  of  Antiquity 

The  Relation  of  Religion  to  Art  in  Antiquity  and  the  Middle  Ages,  by  Osvald 
Siren,  Professor  of  the  History  of  Art,  University  of  Stockholm,  Sweden. 

Prehistoric  Aegean  Civilisation  (illustrated),  by  F.  S.  Darrow,  ph. d.,  Professor 
of  Greek  in  the  School  of  Antiquity. 

Early  Chinese  Painting  (illustrated),  by  Prof.  William  E.  Gates. 

Others  will  follow  in  due  course. 


Thb  Aryan  Thkosophical  Press 
Point  Lom»,  California 


